The Yoga Sutras: Epilogue

4.31 All Mind Obstructions now cessated, Total-Gnosis is conferred as the yogin need not do anything more—fait accompli.

When in Dharmamegha Samādhi, all former impurities are dissolved-away in the Light of Pure Gnosis—no-thing more need be known or accomplished. Gnosis here is indicative of the direct-intuitive familiarity that IS the boundless Dharmamegha Samādhi.

4.32 The gunas have completed their course, as all evolutionary modes of sequence are no longer applicable.

Nature’s boundaries are now liquefied as the Super-Essential and Undivided Self is Self-Sufficient unto Itself and does not need any former categorical imperatives that determine courses of action or non-action. Cosmic unification is now also fait accompli.

4.33 There is no longer time and space as ALL NOW IS AS IT IS—the face of Unbounded Deathless Suchness.

All former time-bound variables are deliquesced as the Imageless-Face of Unborn Suchness stands alone in the depths of timeless-spacelessness.

4.34 Absolute Freedom in the Unborn is a complete reversal of the material-biological evolutionary imperative. All former “meaning” is absurd in the Pure Unadulterated Consciousness of Spirit.

The workings of the gunic-natural order of affairs with its time and material-bound structurizations are empty in Light of the Self-Consummated Spirit-Mind. Patañjali’s work is now complete as the yogin is liberated from the straightjacket of samsara as one’s heavy-laden material affairs fade-away in Dharmameghic Ecstasy as the “Self now rests in Its own Stateless-State.”

As Mircea Eliade writes:

The intellect (buddhi), having accomplished its mission, withdraws, detaching itself from the purusha, and is reincorporated into prakrti. The “human” consciousness is eliminated; in other words, it no longer functions, its constituent elements having been reabsorbed into the primordial substance. The yogi attains a deliverance: a “death in life”. He is jivanmukta, “the man delivered in life.” He no longer lives in time and under control of time, but in an eternal present, in the nunc stans that was Boëtius’ definition of eternity. [Mircea Eliade: Patanjali and Yoga, pg.114]

Let us retrace the steps of this long and arduous journey proposed by Patañjali. Its goal is quite clear from the start: to emancipate man from his human condition, to win absolute freedom, to achieve the unconditioned. The method includes many techniques (physiological, mental, mystic), but all of them share a common trait: their anti-profane—rather, let us say, their anti-human character…All the techniques of yoga summon us to the same act: to do exactly the opposite of what human nature forces us to do…All of this tells us to what degree the yogi, withdrawing from profane life, finds another that is deeper and truer—because it is “rhythmed”: the very life of the cosmos. (ibid, pgs 115, 116, 117)